Hebrews, Chapter 4
Originally posted Wednesday October 15, 2008
Hebrews, Chapter 4:1-13 The Rest that God Promised -
Exposition
In the previous
chapter the author adapted the ancient Israelite phrase for achieving
the Promise Land, "entering into rest," using it as the
Christian hope of entering eternal life, the rest of God. For both
Christians and Israelites the success or failure to "enter into rest"
(Canaan) was determined by obedience. For the Israelites, those who rebelled
against God did not enter. For Christians, those who do not "hold
firm" to their "first confidence" in the hope of eternal life
will not enter. Through a series of arguments he concludes that hope
in eternal life is available only through the word "spoken to us by a Son."
That which was spoken to Moses is ineffective because it was based on obedience
to the Law rather than faith. All of this is aimed at two groups. There are
Christian believers who are remaining confident in the promise of hope. There
are those who are becoming - or have already become, nostalgic for
"the good old time religion," the certainty offered by the
past and the traditions of Judaism. Having exhorted the Christians to
keep or reclaim their "first confidence" and warned those who have
not, he elaborates on the ultimate goal, entering into rest.
The author opens
with a word of hope: the promise of entering is still open to all. The last
"today" (3:13) has
not yet arrived. However this is no reason for comfort. Care ("let us be
afraid") must be taken now lest the final opportunity to enter God's
rest passes by. There can be no relief just because another day
has dawned without event, giving false confidence that there are still
more to come. At vs. 2 he
makes an adroit move from the ancient to the contemporary scene. Perhaps the
wilderness saga is too arcane, too far removed to apply to the current Hebrews'
community. He points out that in his own time the Gospel had been
preached to the Jews (as well as the Gentiles). However, hearing it was of no
benefit to most Jews because "they were not
united by faith with those who listened" (the readers of
Hebrews). As for those who did listen with faith" and who
believed, they (the "we" of vs. 3) have already begun to enter that rest of God (vs. 3a). Those who did not listen
with faith will not enter (vs. 3b).
The present tense of
"enter" is important for it affirms that God's
rest is already being experienced to some degree by those who
listened with faith (God's presence with us has begun). This is equivalent
to Jesus' understanding that God's kingdom had already begun to be present
in the midst of those who listened to him. Furthermore the idea does not differ
from John's understanding that eternal life, one's heritage with God, begins
with belief. While the ultimate rest is in the future, it has already become a
condition of life in the presence of God.
Vs. 3c is difficult to interpret. It
seems likely it is a transition verse between vss. 3 and 4. Vs. 3concludes the quote from Ps. 95:11 relating to God's anger
against the rebellious Israelites and God's declaration that they will not
see God's rest - Canaan. Because it is in the scripture, the author
understands its' meaning to apply to his own time as well as that of the
Israelites. Vs. 4begins a new
direction in which the author defines his understanding of God's rest and its
continuing availability. God's invitation to Sabbath rest, inherently part of
God's creation, remains and continues to be offered. The rebellious Israelites
who did not enter that rest cannot prevent later generations from doing
so. The author, by taking the words of Ps. 95:7 and interpreting "today" (a certain
day) as applicable to his own time, affirms the open-ended nature of
God's invitation to God's rest.
In vs. 8 we read an interesting
example of how early Christians interpreted the Old Testament as speaking to
the Christian era. The author concludes that if Joshua had given the Israelites
rest (Canaan) why in a later text (Psalms) would God "speak
about another day?" In his view God would not. Therefore, God's Sabbath
rest is still available for the Jews. The author's understanding of
"rest" is as an equivalent to the purpose of the Sabbath, as a day of
rest from one's labors. God rests on the Sabbath and invites us to share in
that rest. The ultimate of such rest from one's labors is eternal life
with God. Because achieving this rest puts us in the presence of God,
sharing God's own rest, the author repeats his exhortation to make every effort
to enter that rest." Through such an effort they will avoid the fate
of the Israelites who, because of disobedience, did not achieve it.
As a fitting coda to
the author's creative use of scripture he characterizes it as far from static
and one dimensional. It is dynamic, suitable for every age and open to
differing interpretations based on the changing human condition. Certainty and metaphor,
parable and allegory mix to create a fluidity of application. In the minds
of early Jewish and Christian writers, literalism would have seemed a stifling
if not blasphemous impediment to understanding the text as representing
the "living" word of the "living" God. Therefore,
this word penetrates our very beings. Nothing can resist it as it searches us
out, even to "the intentions of our hearts." All that we are is open
to God, the one "to whom we must render an account."
(4:14-16 is best discussed as part
of Chapter 5 as the author's interpretation of Jesus' saving work in
terms of being "The Great High Priest.")
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